The Staretz would say that for Christ there are no enemies — there are those who accept “the words of eternal life,” there are those who reject and even crucify; but for the Creator of every living thing, there can be no enemy. So it should be for the Christian, too, who “in pity for all must strive for the salvation of all.”
Wherein, then, lies the force of the commandment, “Love your enemies“? Why did the Lord say that those who keep His commandments would know from very experience whence the doctrine?
. . . . God is love, in superabundance embracing all creatures. By allowing man to actually know this love the Holy Spirit reveals to him the path of fullness of being. To say “enemy” implies rejection. By such rejection a man falls from the plenitude of God. . . .”The whole paradise of Saints lives by the Holy Spirit, and from the Holy Spirit nothing in creation is hid,” writes the Staretz. “God is love and in the Saints the Holy Spirit is love. Dwelling in the Holy Spirit, the saints behold love and embrace it, too, in their love.”
. . . .[It] is possible to judge whether a given state of contemplation was a reality or an illusion only after the soul had returned to consciousness of the world; for then, as the Staretz pointed out, if there were no love for enemies and so for all creatures, it would be a true indication that the supposed contemplation had not been a real communion with God.
— The Monk of Mount Athos by Archimandrite Sophrony